Romans 3

1 What, then, [is] the superiority of the Jew? or what the profit of the circumcision?

Then what advantage does the Jew have? And what is the benefit of circumcision?

2 much in every way; for first, indeed, that they were intrusted with the oracles of God;

It is great in every way. First of all, the Jews were entrusted with revelation from God.

3 for what, if certain were faithless? shall their faithlessness the faithfulness of god make useless?

For what if some Jews were without faith? Will their unbelief abolish God's faithfulness?

4 let it not be! and let God become true, and every man false, according as it hath been written, 'That Thou mayest be declared righteous in Thy words, and mayest overcome in Thy being judged.'

May it never be. Instead, let God be found to be true, even though every man is a liar. As it has been written, “That you might be shown to be righteous in your words, and that you might prevail when you come into judgment.”

5 And, if our unrighteousness God's righteousness doth establish, what shall we say? is God unrighteous who is inflicting the wrath? (after the manner of a man I speak)

But if our unrighteousness shows the righteousness of God, what can we say? Can we say that God is unrighteous to bring his wrath upon us? (I am using a human argument.)

6 let it not be! since how shall God judge the world?

May it never be! For then how would God judge the world?

7 for if the truth of God in my falsehood did more abound to His glory, why yet am I also as a sinner judged?

But if the truth of God through my lie provides abundant praise for him, why am I still being judged as a sinner?

8 and not, as we are evil spoken of, and as certain affirm us to say — 'We may do the evil things, that the good ones may come?' whose judgment is righteous.

Why not say, as we are falsely reported to say, and as some affirm that we say, “Let us do evil, so that good may come”? The judgment on them is just.

9 What, then? are we better? not at all! for we did before charge both Jews and Greeks with being all under sin,

What then? Are we excusing ourselves? Not at all. For we have already accused both Jews and Greeks, all of them, of being under sin.

10 according as it hath been written — 'There is none righteous, not even one;

This is as it is written: “There is no one righteous, not one.

11 There is none who is understanding, there is none who is seeking after God.

There is no one who understands. There is no one who seeks after God.

12 All did go out of the way, together they became unprofitable, there is none doing good, there is not even one.

They have all turned away. They together have become useless. There is no one who does good, no, not even one.”

13 A sepulchre opened [is] their throat; with their tongues they used deceit; poison of asps [is] under their lips.

“Their throat is an open grave. Their tongues have deceived. The poison of snakes is under their lips.”

14 Whose mouth is full of cursing and bitterness.

“Their mouths are full of cursing and bitterness.”

15 Swift [are] their feet to shed blood.

“Their feet are swift to pour out blood.

16 Ruin and misery [are] in their ways.

Destruction and suffering are in their paths.

17 And a way of peace they did not know.

These people have not known a way of peace.”

18 There is no fear of God before their eyes.'

“There is no fear of God before their eyes.”

19 And we have known that as many things as the law saith, to those in the law it doth speak, that every mouth may be stopped, and all the world may come under judgment to God;

Now we know that whatever the law says, it speaks to the ones who are under the law. This is in order that every mouth may be shut, and the whole world held accountable to God.

20 wherefore by works of law shall no flesh be declared righteous before Him, for through law is a knowledge of sin.

This is because no flesh will be justified by the works of the law in his sight. For through the law comes the knowledge of sin.

21 And now apart from law hath the righteousness of God been manifested, testified to by the law and the prophets,

But now apart from the law the righteousness of God has been made known. It was witnessed by the Law and the Prophets,

22 and the righteousness of God [is] through the faith of Jesus Christ to all, and upon all those believing, — for there is no difference,

that is, the righteousness of God through faith in Jesus Christ for all those who believe. For there is no distinction.

23 for all did sin, and are come short of the glory of God —

For all have sinned and come short of the glory of God,

24 being declared righteous freely by His grace through the redemption that [is] in Christ Jesus,

and they are freely justified by his grace through the redemption that is in Christ Jesus.

25 whom God did set forth a mercy seat, through the faith in his blood, for the shewing forth of His righteousness, because of the passing over of the bygone sins in the forbearance of God —

For God provided Christ Jesus as a propitiation through faith in his blood. He offered Christ as proof of his justice, because of his disregard of previous sins

26 for the shewing forth of His righteousness in the present time, for His being righteous, and declaring him righteous who [is] of the faith of Jesus.

in his patience. This all happened for the demonstration of his righteousness at this present time. This was so he could prove himself just, and to show that he justifies anyone because of faith in Jesus.

27 Where then [is] the boasting? it was excluded; by what law? of works? no, but by a law of faith:

Where then is boasting? It is excluded. On what grounds? Of works? No, but on the grounds of faith.

28 therefore do we reckon a man to be declared righteous by faith, apart from works of law.

We conclude then that a person is justified by faith without works of the law.

29 The God of Jews only [is He], and not also of nations?

Or is God the God of Jews only? Is he not also the God of Gentiles? Yes, of Gentiles also.

30 yes, also of nations; since one [is] God who shall declare righteous the circumcision by faith, and the uncircumcision through the faith.

If, indeed, God is one, he will justify the circumcision by faith, and the uncircumcision through faith.

31 Law then do we make useless through the faith? let it not be! yea, we do establish law.

Do we then nullify the law through faith? May it never be! Instead, we uphold the law.